We are stardust – it’s a fact, but what does it mean? Is the stardust the explanation of our awareness? What causes this shift in the reality – to knowing? What do causes explain? Can a chain of causality explain the incremental changes in its causes? In practice, we glibly refer to the ‘thing known’ as the source of our knowing and seek to validate this truth objectively by attributing the knowledge to the facts. But what if there is a categorical difference between ‘things’ and their acknowledgement? That is to say, what if the knowing introduces a new and different phenomenon – assuming that the stardust doesn’t know anything? Or can we avoid crossing a line by naturalising the events, on the assumption that ‘the facts’ are actually imparting the knowledge to us – under the auspice of an all-embracing nature seen as the ultimate source of information about ourselves and the world? Yet, when all is said and done, is our delineation of nature just a crude metaphor for the inexplicable phenomenon of existence?
Don’t we claim to experience the world as a part of ‘nature’? But what does it mean? Would we need to collate the experiences of every creature on earth in order to know what experiencing the world is really like – and what about those yet to evolve? Though is not every experience beholding to its cause, which can be traced back to more original causes, as embedded in the ‘memory of the stardust’? Then does it not go to show that ‘nature’ is the self-sufficient cause of its own evolution. Indeed, does it mean that all the information in the universe comes down to ‘a first cause’, acting alone – because ‘nature’ was already pre-eminent in the properties of its primitive foundations – ‘the origin of everything’? Also, don’t the plants know when it is spring – prompting the conclusion that knowing is diverse and ubiquitous, whilst all we claim to know amounts to no more than a mere extract, a species-specific caricature of understandings and experiences that do yet do not actually belong to us?